自強街87號

中華人民共和國國務院令第426號

《宗教事務條例》已經2004年7月7日國務院第57次常務會議通過，現予公佈，自2005年3月1日起施行。總理溫家寶二零零四年十一月三十日

第一章總則

一、緣起
非常有幸得以修習李老師常與非常的課程，在此先表達長久以來深藏心中的興奮與感謝。學生對宗教哲學向來有濃厚的興趣，由其是從中國傳統道家儀禮與神話出發，進而探討所謂二元論世界觀的思想體系架構。常與非常理論，早在此修課之前便已風聞，此一特殊並奇妙的見解，以可用於多面向觀察著稱。初次接觸，是一篇中研院好像於九四年所出刊的哲學論文集，用 "常與非常" 的觀點思考先秦神話的結構。讀時深感驚訝，驚的是李老師竟然從語言學的角度出發 (學生從外文學系畢業多年，對語言學亦稍有認識，但從不曾細思語言文字個中的巧妙變化與微小差異) 討論種、類兩個關鍵字的造字本義，進一步從同類相生為生、產；非類相生則為變、化，前者是「常」態的生命繁衍的方式，而後者則是「非常」的狀態。正如文中摘要所言，從先秦到兩漢名實論、從認識論邏輯思維的觀點，討論生命變化形體的形式，主要的討論材料就是以生物變化作為例證，論證它為生命的型態；而氣化論者則從神話思維、從氣的變化說明物類可以突破種類的限制，改變形體，成為另一種形式而延續生命。這顯然是一種與自然死亡不同的終結方式。在這種神話思維中暗藏著中國人對於非常死亡者的集體意識。對於凶死者的畏懼與彌補、對於死後無可憑依的冤魂也讓它有形體可依。本論文從靈魂觀、憑依說解說變化的意義，證實它是非常觀的生命型態。其中令我印象最深刻的是：老師論到了淮南子的公牛哀記事一段，後化虎弒兄，僅論到 "志與心變、神與形化"，而不重其辯證；過去學生曾試著理解這說法，簡而言之，謂之變者，常也；志變心變，因物役志、因情役心，是以一造謂之 "常" 者；以變之對造者，不變也；謂 "神不變、形不變"，而不變之中焉有 "變" 者？此不變中之變，那就是非常之變了，老師稱它為 "化"。總而言之，性有常與非常，皆有正反，正常為常，反常則為非常，入非常道，非常之中，亦有正反，正非常為非常，反之為常，又回常道。姑以心志形神為例，自觀察認知可得，心志變易，形神不移，此為 "常" 理也；若以 "變與不變" 為常中之 "正" 常，則其不變者變為 "反" 常，反常者，非常也，即形神化。反常之變，正反常也，反常之不變，謂形神不變，則反反常，不亦正常乎？故世間事多存常與非常，彼此依現象與外力作用或干預相生相長、相消相滅。一事之生，可以為另一事之長；一事之生，常也；本此一事另可 "產" 之，為該事生中之所不生者，不生者生，產也，非常也。是生之一事可以有不生之產，非常；不生之事亦有生之生，非非常，常也。這應該是老師上揭論文其中之一小片段梗概。學生於實際吸收課堂老師精彩的講演討論後，對此的體會，更是獲益良多。老師鼓勵我們要常常以此觀念觀察周遭事物，並借此機會練習操作導出該事物常與非常的一般性看法，也歡迎提出於課堂討論。學生雖才淺無能，忝於課堂參與發言、占用諸位先進寶貴時間，然課後深受老師的多篇大作鼓勵，而欲藉此次心得報告中抖膽嘗試運用常與非常的體系架構，已呈作為
老師榮退之小小教學成果發表，是以為文動機之一。

二、常與非常的觀察練習

20150527
薄伽梵歌 (Bhagavadgita) 第一至第六章

一、體系簡介

薄伽梵歌
薄伽梵歌（梵語： भगवद् गीता 轉寫：Bhagavad Gītā），字面意思是「世尊（指黑天）之歌」，學術界認為它成書於公元前五世紀到公元前二世紀，是印度教的重要經典，敘述了印度兩大史詩之一的「《摩訶婆羅多》（Mahābhārata）」中的一段對話（位於《毗濕摩篇》的 23–40），也簡稱為神之歌 (Gītā)。《摩訶婆羅多》中敘述的事件導致了現在的喀歷年代的到來，在這個年代的開始--大約五千年前，主黑天向他的朋友兼奉獻者阿周那講述了《薄伽梵歌》。它是唯一一本記錄有關神的資訊而非神代言人或者先知言論的經典。
薄伽梵歌被多數印度教徒視為神聖，雖然是詩史的一部分，卻也被視為奧義書之一，總共有 700 句，分成 18 章。

the name Yahweh - the meaning and origin

main argument:

the greatest interests the author's been trying lie mainly in the continuities between the god of the Fathers and Yahweh, god of Israel.

1. patriarchal religion had special features: the tutelary deity or deities entered into an intimate relationship with a social group expressed in terms of kinship or covenant, established its justice, led its battles, guided its destiny, whose strain entered Yahwism.

outline of proposal as final report of methodology of research

topic: on integration of cultivation methods for Buddhist Chan's enlightenment and religious trainings and practices in Christianity

Synopsis:

A. Definitions:

2014/12/15

crystallization of pp.3-35, ties that bind

introduction

1. mother's love:

A 父權主義的濫觴 (整理自維基百科、the news len、NYT、台大哲學網)
一、基督教義誤解性的詮釋：
女權主義運動在西方社會興起，有其特定的背景，當時歐洲社會女子的地位十分低下。在十七世紀前，英國的已婚婦女基本談不上有何權利，除非丈夫自願地讓給她權利；當丈夫在世時，她的財產和她的人身完全供丈夫享樂；在某些國家，如果丈夫死後沒有遺囑，女子的財產要給丈夫的親戚，而不給她或她的孩子。如英國基督教會禮儀認為：「女人的意志應服從男子，男子是她的主人，也就是說，女人不能按她自己的意志生活，離開了男人，她既不幹任何事而且也幹不成任何事。男人怎麼做她就怎麼做，她應把男人當做主人來侍奉，她應畏懼男人，服從和臣屬於男人。」這應足以說明自古父系霸權盛行的合理藉口。說實在的，仔細看看聖經，上帝應是最沒有父系霸權的領導；祂要我們 "互助" (創2:20)、要男人 "愛護" 女人、要女人 "尊重" 男人 (歌5~6)，但絕不是主張女人 "沒有權利"，許多人都誤會了經文的教導 (提前2:12)。

二、十八世紀後啟蒙時期的覺醒：

summaries of adam y. chau's "modalities of doing religion" and michael szonyi's "secularization theories and the study of chinese religions"

103156005 christian chiou

modalities of doing religion

《太上感應篇》，作者不詳，中國道教善書，托稱太上老君所授，是流傳最廣的善書。文句多取自東晉葛洪 (284-343)《抱朴子》「對俗」及「微旨」兩篇，全文 1277 字，分總論、善行、惡行和結論 4 部份，共列舉 22 項善行，155 項惡行。
最早見於宋代的文獻。南宋李石於 1164 年把《太上感應篇》收入他編輯的《樂善錄》中。名儒真德秀 (1178-1235) 曾為《太上感應篇》作序，宋理宗 (1225-1264在位) 在篇首御書「諸惡莫作，眾善奉行」八字，並協助其出版與流通。

《太上感應篇》為後人編寫善書的典範，在傳統社會幾乎無人不曉，在清代與《文昌帝君陰騭文》(騭：音ㄓˋ；牡馬) 及《關聖帝君覺世真經》合稱「三聖經」。在漢傳淨土宗信徒之中也非常盛行，如印光法師、淨空法師等人，都曾提倡過此書。

太上感應篇

1212
Reiko Ohnuma, Ties That Bind: Maternal Imagery and Discourse in Indian Buddhism, p. 3-133.

paper needs
1. Miriam Levering “The Huatou Revolution, Pure Land Practices, and Dahui’s Chan Discourse on the Moment of Death,” Frontiers of History in China 8:3 (2013) pp. 342-365.

羅梅琳教授 2014 年華梵演講時間表
【基金會場次】
第一場
演講講題：East Asian Buddhism, Death and the Afterlife.

2014/11/18

聖經希臘文期中報告

關於 "聖經希臘文輕鬆速成（4小時）" 的幾個不同見解

 一、總說部份

2014/11/17
essence of Prof. Miriam Levering's dahui's image portrayed by his stories and teaching style

chronicle:
what is dahui (1089-1163) chronologically? [song dynty (960-1127;1127-1279)]

report of ch4 bddhst testimonies, the confucian's progress, by pei-yi wu

a. some basic backgrounds about autobiography (preface)
 def of the conversion narrative: "a testimony of personal religious experience…spoken or read aloud to the entire congregation of a gathered church before admission as evidence of the applicant's visible sainthood" by patricia caldwell
 the dawning of modern western self-consciousness coincided the sunset of chinese golden age of atbgrphy: a lack of chinese critical tradition with regard to atbgrphy

臨濟義玄 (?-867) → [唐代：618-907] → 興化存獎→南院慧顒→風穴延沼→首山省念→汾陽善昭→ 石霜楚圓 (986-1039) → 楊歧方會 (992-1049)  
→ 白雲守端→五祖法演→ [北宋：960-1127] → 圜悟克勤 (1063-1135) [楊歧派分支：後傳至南宋大慧宗杲 (1089-1163)，大倡話頭禪，成為禪宗主流] →虎岳紹隆→應庵曇華→密庵咸傑→破庵祖先→無準師範
→ [南宋：1127-1279；元：1279-1368] → 雪岩祖欽 (1216-1287) → 高峰原妙 → 中峰明本
→ 千岩元長 → 萬峰時尉 → 宗藏普持 → 虛日慧旵→ 海舟普持 → 寶峰明瑄 → 天奇本瑞 →無聞明聰→笑岩德寶→幻有正傳→密雲圓悟→木陳道忞→天岳本晝→元果惟真→妙雲恆厚→道體用智→安照寧心→大定勤法→智正月季...

Paid Notice: Deaths
WU, PEI, YI
Published: April 19, 2009, NYT
WU--Pei-Yi, a specialist in the study of premodern Chinese culture and literature, died on April 6th, at the age of 81. Long affiliated with Queens College and Columbia University, Wu was the author of The Confucian's Progress, a book on the origins and history of autobiography in China. Professor Wu was born in Nanking in 1927, the son of Ou Tsin-Chen, Vice-Minister of Education in the Nationalist government and Ni Lian, Professor of Psychology and Statistics at National Taiwan University. After receiving an undergraduate degree in Foreign Literature from Nanking University in 1948, he emigrated to the United States where he received various degrees. Among them were an MA in Mathematics and a doctorate in East Asian Languages and Culture. Both these degrees were from Columbia. In 1967 Professor Wu became a full time member of the Queens College faculty, retiring in 1996 with the rank of full professor. During the last thirty years of his life, Pei-Yi Wu was an adjunct professor at Columbia University. His signature course was Directed Readings. It examined classical and modern Chinese texts. He gained recognition for his work on Confucian guilt, self-examination, autobiography, the history of childhood, Chinese women warriors and the literature of pilgrimage. The work on autobiography culminated in The Confucian's Progress (Princeton, 1990). To quote, Philip Kuhn, a close friend, "PY's diverse circle of friends will continue to revere his invincible skepticism, his inter-cultural curiosity and his belief that the human condition is grave but not serious". Pei-Yi Wu is survived by his sisters, Helen Pei-Ping Chang and Pei-Ching Chen, his nephews, Julius Chang and Raymond Chen, and his long time companion, Mary Jo Robertiello.

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why can i use greek fonts in my blog?> !@#$%^&*()

Dharma Garland Sino
Preview of Ch.3 and Ch.4, Seeing through Zen, by John R. McRae
under the instruction of Prof. yu zhen lee

I. McRae's four rules of zen studies

Each student will be required to give three oral Class Presentations of 10 minutes each.  Each student will also submit  one written papers of 15-20 pages each.  The written paper can relate closely to one of the topics the student has chosen for the oral presentations.

Nov. 10: 2. Biography and Autobiography in Chan and Zen

Reading assignments:

1. Wu Pei-yi, The Confucian’s Progress, chapter 4, “Buddhist Testimonies” on Yuan dynasty Chan autobiography,